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297. Beginningless and Endless

Zen often has formulations about beginningless or endless practice and enlightenment. 

One of the gradually evolved features of Chinese Buddhism was the idea that enlightenment/Buddha Nature is already present, and has always been present.

It was this doctrine of Original Enlightenment that led to Dogen’s first question: “If that is so, why do we need to practice?” 

Chinese culture is unusual for us in that it doesn’t have a creation myth of the sort that we are familiar with. There’s no divinity or god who brings the universe into existence.

Chinese creation myths tell us that the universe was originally in one form, chaotic perhaps, and then it changed into the form we see today, and that change is an inherent quality of the universe. There wasn’t a starting point.

In this self declared post religious age, why is this important?

Because it has significant consequences for how we structure the world and how we think about it, how we think of ourselves, and how we think of the relationship between the two. 

If we think that the world has been brought into existence by something or someone else then it is something that has been brought about, or done to. It’s secondary. It is a lump of dough shaped and baked by other hands.

Additionally, if we conceive of the world as having a creation point then that fundamentally affects our idea of time. We are liable to see it as an arrow. The precarious present is like a person running across a collapsing bridge into deep fog.

If we don’t have a creation myth in the normal form, we lose these assumptions. There is no illuminating and darkening arrow. The world isn’t something that’s done to. All that we think of as acting upon the world become qualities of the world which is very relevant as far as our own ‘creation myth’ is concerned. How so?

Having those assumptions, I might imagine that I think something and then I say it. Or I picture something in my mind and then I bring it about in the world: the world, my life, my body  is lying there -passive and dough like –  as something for my will, my creativity, my intelligence to act upon.

But in this Chinese perspective my will, my consciousness, my language, my creativity – my ‘my-ness’ – are all qualities of the world itself. The primary dualism isn’t there. And that changes everything.

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255. Dragons see palaces

Kusen 255 collaboration ‘Inter’ by Blair Thomson

(heavy rain is falling)

In the Mountains and Waters Sutra, Dogen says that when human beings see water, fish and dragons see palaces. He doesn’t say that the fish and dragons are mistaken. He also says that although human beings see mountains as still, they are always walking.

Within this ocean, are there palaces, or not? Within this mountain, is there movement, or not?

This being moment is completely manifested, like a mountain. It isn’t dependent on past and future. This being moment is completely liberated within interconnectedness. It flows in all directions, like the ocean: from past to future, from future to past, from present to present. This manifestation and liberation is our life.

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232. The ground beneath the ocean

Our lives do not exist in time. But in our lives, time exists. It is not that we have been living these thirty years, these sixty years. They are living through us.

This person is the pillar of the world. This person is like the ground beneath the ocean, holding the water in his open palm, so it does not cascade into nothingness.

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210. This time being

If we just see impermanence from the perspective of the self there is only suffering.

If we put the self to one side, the ground of this time being extends in all directions.

It flows from the past to the present, from the present to the present, from the present to the past.

Likewise the Dharma.

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61. The Still Still State

Dogen says that we shouldn’t distinguish between practice and enlightenment. Practice isn’t the means by which we attain enlightenment. Practice itself is enlightened activity.

And we can see that Dogen is challenging layers of dualism. If enlightenment is distinct from practice, there must be a person who attains it, and his enlightenment – and his personhood – is distinct from the world.

He is primarily challenging the primary dualism, that of Time and being. It is on this dualism that all the others rest. We are born, we endure, we die. Our lives take place in time. But this is a fundamental alienation from ourselves.

In wholehearted activity time does not exist.

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57. Full Dynamic Functioning

Time is the cornerstone of delusion. Because there is persistence, things can exist. Because there are things, events can occur in time, they can occur in the world, they can occur in your life. And so, the original wholeness of our experience is stretched and dualised.

For Dogen, what is primary is exertion, expression, full dynamic functioning; the exemplar of which is zazen. It is not that time and space do not exist. Rather, they are aspects of full dynamic functioning.

It is our duty as Buddhists to save the beauty of this from being crushed under the railway tracks of linear time.

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23. Time

My teacher, Nancy Amphoux, asked her teacher how she should practice zazen.

He said “You should practice zazen eternally”. Nancy said that at first she took this to mean that she should practice for the rest of her life.

Eternity means timeless, throwing away linear time. So, Now ceases to be a point and instead becomes vast space, containing everything. We could call it the eternal present. It is not that it is undifferentiated, rather that everything is vivid and whole. Things do not cease to exist, but they do not exist in the usual way, and so we call it Nothing, No-thing.

Time is the cornerstone of the house of delusion. If the stone is removed, the house must fall.